On the night of February 28th, 1930, Ira Johnson and Isabel Jones were awoken by a cadre of about 75 members of the Ku Klux Klan. The Klansmen told Jones to exit the house, whereupon she was taken to the Salvation Army house (her place of work) and reunited with her parents. Johson was taken outside, and warned that if he were ever found in the company of Ms. Jones or any other white woman, there would be consequences. As was their modus operandi, this ‘warning’ was conducted under the light of a burning cross on Johnson’s front lawn.

The chief of police, having been located and summoned, arrived in time to observe the throng of men gathered on Johnson’s lawn. To what I’m sure was Johnson’s great consternation, the chief, recognizing the men as members of high standing from the nearby city of Hamilton, declared that no crime had been committed, and that everyone was free to leave. The newspapers, reporting on this late-night accosting, remarked on the Klan’s orderly conduct, and opined that while their tactics may have been a bit dramatic, their intention to dissuade miscegeny was surely laudable and appropriate. Indeed, this line from the Globe on March 3rd, was particularly telling about the prevailing attitudes of white Canadians: [Read more…]

Regina is the capital city of the province of Saskatchewan, with a present-day population of nearly 200,000 people, nearly 2% (or around 3300) of whom identify as having Chinese ancestry. As Saskatchewan contends with a resource-sector boom and an economic renaissance, it is highly likely that the prospect of decent wages and the opportunity to build a family will attract a larger number of immigrants, Chinese immigrants among them, to Regina’s… I was going to say ‘shores’ there.

Regina in 1921 had a much smaller Chinese population – ~250 individuals in an overall population of over 34,000 (0.7%). This was hardly mere happenstance – Canada at the time had extremely and overtly racist immigration and migration policies that specifically limited Chinese people (almost exclusively men, for purposes of manual labour) from entering Canada, and further limited their movement once they were here. Many of the Chinese men living in Regina had moved east from British Columbia, perhaps hoping to find respite from the even-more-racist laws governing where and how Chinese people were allowed to live and work*.

Unabashed anti-Chinese racism was no stranger to Regina, if the excerpts that Backhouse quotes from periodicals from the time are any evidence. Perhaps the most stark example of the prevailing attitude towards Chinese Reginans took the form of a law called An Act to Prevent the Employment of Female Labour in Certain Capacities or, more colloquially, the White Women’s Labour Law. From the text of the law: [Read more…]

As much as we might like to ignore or obscure it, we can’t outrun our past. Many of the institutions we rely on were built, or at least conceived of, in a time when bigoted ideas were openly expressed and widely believed (unlike now, where they’re still widely believed but we at least have the decency to believe them a bit more quietly). Nowhere is this more evident than in landmarks that were named during the ‘less enlightened’ days of our civilization. Who could forget Rick Perry’s ranch at “Niggerhead” (or the more than 100 other places with the same name)?

Professional sports teams have also struggled with this issue. Coming from a time when casual racism against Native Americans was considered normal and healthy (so like… 6 years ago? 7? Less?), we get names like “Braves” and “Indians”, and perhaps the worst of all, the “Redskins” – although like landmarks, this is not the only thing to bear that name:

There is a spirited conversation going on in the comment threads of a recent post, wherein someone has decided to contribute the oh-so-underrepresented point that victims of assault should have taken better care to avoid the assault. It’s far from a novel point, it’s far from an accurate point, it’s far from a useful point; sadly, it’s not a far from popular point. It is therefore quite serendipitous that my lunch-time reading (which should have been lunchtime blogging) included this excellent piece by Erika Nicole Kendall (Trigger warning for descriptions of abuse and sexual assault):

However, I think we need to fully understand what the world looks like in a space where it is acceptable to tell people that they can protect themselves from being raped. It’s easy to talk about the immediate consequences of a society that thinks that women invite attack by “dressing like sluts” or by “drinking too much” (and yes, I am saying “women” on purpose, despite the story above) and how wrong-headed that thinking is, but what does the world look like when you are told to live in constant fear of being victimized?

You know what it looks like? It looks like young girls, suffering from the advances of grown men who should know and be encouraged to do better, who carry their books across their chest because their breasts attract too much attention. It looks like Mothers of young girls, buying their pre-teen and teenaged daughters giant sweaters to wear to try to hide their breasts, because they “know the boys will stare.” And, right now, as someone says, “Of course they will stare!” I have to wonder – do we even bother to tell our boys (and, hell, grown men, too) how wrong that is? That no, it is not simply “hormones” and “natural urges” to gawk at and objectify a young girl because she’s got a large rack?

Part of the main thrust of this year’s Black History Month is that while the history of black people is not defined by racism, it is almost impossible to understand the contemporary black experience without carefully examining the way racism has shaped it. As such, there is some valuable information to be gleaned from comparing how white supremacist entities treated other (i.e., non-black minorities) groups and people. Put another way, I believe it is both possible and valuable to examine, for example, the discrimination and ultimate dispossession of the black population of Halifax’s Africville by understanding other groups whose property rights (and indeed, human rights) have been simply ignored by an uncaring and paternalistic political system.

One such example (which is roughly contemporaneous with some of the more egregious aspects of the Africville saga) comes to us in the form of the case of Sero v Gault. Eliza Sero was a Tyendinaga Mohawk woman who shared custody of a fishing net with another woman, through which she gained her livelihood. A provincial government fisheries inspector named Thomas Gault seized Sero’s net on the grounds that she did not have a provincial license. This was no small matter for Sero – her way of supporting herself was caught up in that net (a net she didn’t own outright to begin with), and so she sued. [Read more…]

While reading the chapter that informed this morning’s post, I was particularly struck by the number of parallels between Manitoba in 1902 and Canada in 2013. Now, to be sure, this is more than likely to be a big ol’ ball of confirmation bias – I have learned more about Canada’s history with First Nations in the past few months than I have in the preceding 28-odd years, so I’m sure a lot of my facts will seem to resemble each other more than they might actually in ‘real life’. That being said, there were a number of things that stuck out to me that I want to reflect on here.

First, I must once again express my shock at the racist ethnocentricity and quasi-cartoonish evil that is the banning of dancing. I am not sure why, but I honestly believed my country was never so laughably puritanical as to say that dancing threatened the moral fibre of adult human beings. Clearly I am not immune to the kind of self-flattering overestimation of Canada that I criticize in others. This new information does give me serious cause to drastically revise my estimation of Sir John A. Macdonald downward – he was not a man who was laudable or worthy of emulation, and that becomes clearer the more I learn about him. [Read more…]

It is either appalling ignorance on my part (if you wish to blame me) or abysmal historical instruction from our public school system (if you want to blame society) or both (if you want to be accurate) that made me completely unaware that, for the better part of a century, Canada outlawed aboriginal dance. I suppose it should come as no surprise that a country that would make a language illegal wouldn’t restrict that chauvinism to only one method of cultural expression, but for whatever reason I didn’t connect those two dots.

Backhouse invites us to acknowledge that dance is not simply a cultural quirk or an exotic way for aboriginal people to show off aspects of their heritage – they are an intrinsic part of how aboriginal people live their lives, participate in their history, and express their existential relationship to the land and their beliefs. Beyond that, the Grass Dance of the Dakota people was also a vital component of their economic and familial tradition and practices. Far from being an ancillary (but still important) method of artistic expression as is the European tradition, dance occupies a much more central niche in many aboriginal communities.

It is with this in the background that we turn our attention to the town of Rapid City, Manitoba in 1902, and the arrest of Wanduta, a Dakota elder (“Heyoka” is the title they used) for participating in a Grass Dance (also known as a Give-Away dance, due to the profligate exchange of gifts that occurs as part of the ceremony). The Dakota had been invited to perform their dance as part of hte Rapid City July Fair – a practice that was common. White settlers enjoyed the spectacle and exotic flavour of aboriginal dance, and paid handsomely to see it. While most dances were performed on reserves in cultural context, the Dakota outside of Rapid City were not averse to being part of the spectacle of the Fair. [Read more…]

There are few things that get me more irate than people who selectively quote Martin Luther King Jr. as their ‘trump card’ for their argument. While I think Dr. King had some fantastic ideas in his time, he was looking at reality through a theological lens without the benefit of scientific training; furthermore, the world he knew is now more than 50 years old. To suggest that disagreeing with Dr. King in 2013 means that your argument is incorrect is a naked appeal to authority that happens far too frequently.

Even beyond that though, most of the quoting I come across is sliced out of a single speech (the ‘Dream’ speech), without even the courtesy or intellectual rigour to quote the lines in context of the rest of the speech:

But one hundred years later, we must face the tragic fact that the Negro is still not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize an appalling condition.

If someone wants to try and reconcile that passage with the idea that Dr. King was colour blind, they’re welcome to waste their time doing so. Also everyone is invited to evaluate whether or not the conditions that prompt that speech are radically or even meaningfully different than they were in 1963.

The fact is that Dr. King wrote more than one speech, and his beliefs went beyond simple platitudes of “colour of skin vs. content of character”. Failing to appreciate this not only gives us a skewed and wildly inaccurate view of both the man and his contribution to history, but it robs us of the wealth of thoughts he did contribute. So today I invite you to brew a cup of coffee, sit down somewhere comfortable, and watch the video linked here. [Read more…]

I hate “colour blindness” as a racial philosophy. Well-intentioned though it may be, it’s a profoundly unhelpful and unworkable proposed solution to a very serious intercultural issue. Is there any other problem on the planet that we think is best addressed by simply pretending as though it isn’t there*? For every other social issue I can think of, failing to at least appreciate the existence of reality is seen as a vice, not a virtue. And yet, when it comes to race, we have somehow managed to convince ourselves that the ostrich has the right idea.

Liberals and conservatives alike have expressed serious resistance to the idea that ignoring race doesn’t solve race. As I’ve explained before on this blog, a couple of times actually, colour blindness not only doesn’t bring us any closer to solving racial issues, it actually makes us less able to describe and address those issues. Far from being a solution, it makes us silent on the problem, meaning that the unacceptable status quo of racial inequalities is allowed to run its course unopposed.

So once again, it’s skeptics to the rescue, this time with a study examining a novel downside of the “colour blind” approach. Researchers at Tufts and MIT examined the effect of “colour blind” approaches to problem-solving in an experimental setting. [Read more…]

There seems to be a lot of misinformation and possibly wilful ignorance perpetually circulating around about Canada’s—quite frankly genocidal—140-year-old Indian Act. Internet trolls and eugenicists alike declare that it has so many “benefits” for First Nations. Special emphasis is placed on the two separate events in Canada’s history that a proposal for putting The Indian Act through the shredder was shouted down by a majority of indigenous peoples. This, in turn, is declared as evidence of how beneficial the Act is to the people over whom it legislates. I disagreed that the Act had any benefit to indigenous peoples at all, before actually committing to sitting down and reading the entire length of its current revision on Monday. I even disagreed that it had any utility before finding a handy list of all the revisions that have been made since it was written, because I’ve heard plenty from indigenous peoples, of what a piece of work this thing really is. And I still think it’s the work of a eugenicist scumbag now, after reading its entire length in the current revision (no wonder all the eugenicists agree with each other!), and this post is going to be about every reason why I came to that conclusion years ago.